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Time between separation and dating

time between separation and dating-81

John uses the word in a peculiar sense, here, and in ver.14; and, in this sense, in these two passages only.

"She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her.When he asserts that the logos became flesh he is indeed saying something that was never dreamt of by Philo or the Greek philosophers; but in all other respects it is their logos — the cosmic Mediator between God and the world, who is the personification of God's Truth and Wisdom — that John is referring to when he asserts that Christ is its incarnation. See, for instance, Matthew ; 1 Corinthians 14:9, 19.Hence it signifies a saying, of God, or of man (Matthew , 22; Mark , 36): a decree, a precept (Romans ; Mark ).For the benefit of students, on this page I have reproduced discussions of the term by four New Testament scholars: Marvin Vincent, Frederic Godet, Hugh Mackintosh, and John Campbell.Vincent, whose explanation I think will be found most helpful, briefly explains what the word meant in the context of theological discourse in the milieu of Hellenistic Judaism (especially after Philo), and he argues that John "used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed." Godet and Mackintosh are largely in agreement with Vincent, and Campbell also agrees, though he evidently does not share the others' high view of Scripture.Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalms 3:4; Isaiah 40:8; Psalms 15). 1; a messenger in Psalms 1; the agent of the divine decrees in Isaiah .

(2) The personified wisdom (Job sq.; Proverbs 8, 9.).

The ten commandments are called in the Septuagint, , "the ten words" (Exodus ), and hence the familiar term decalogue.

It is further used of discourse: either of the act of speaking (Acts ), of skill and practice in speaking (Ephesians ), or of continuous speaking (Luke , 36).

in Philo) should not be discounted by those who wish to understand John's meaning. is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed.

The contrasts between Philo and John, which the scholars here want to emphasize, should not obscure the fact that John is using a word which was already full of meaning for Jewish readers in his day. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, "to think" and "to speak." As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act (), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea.

Here also is the idea of the revelation of that which is hidden.